In verse sixteen of Daniel eleven, the conquering of Judah and Jerusalem by Pompey in 63 BC is set forth. It represents the soon coming Sunday law in the United States in fulfillment of verse forty-one of the same chapter. The history associated with the verse identifies a civil war that is taking place when the city is captured, thus identifying the repetition of the US Civil War that is now taking place in the United States. Whether shots have been fired or not, two classes are now in a struggle for the control of the United States. When Pompey conquered Jerusalem, it identified that Jerusalem would remain under Roman authority until it was destroyed in the year 70 AD. Thus, it typified the soon coming Sunday law which marks the end of the sixth kingdom of Bible prophecy.

N’amaokwu nke iri na isii nke Daniel iri na otu, e depụtara mmeri Pompey meriri Juda na Jerusalem n’afọ 63 T.K. Ọ na-anọchi anya iwu Sọnde na-abịa n’oge na-adịghị anya na United States, dịka mmezu nke amaokwu nke iri anọ na otu nke otu isiakwụkwọ ahụ. Akụkọ ihe mere eme nke jikọtara ya na amaokwu ahụ na-akọwa agha obodo nke na-eme mgbe a na-ejide obodo ahụ, si otu a na-egosi mmeghachi nke Agha Obodo nke US nke na-eme ugbu a na United States. Ma e gbagburu mgbọ ma ọ bụ na e gbagbughị, klaasị abụọ nọ ugbu a n’ọgụ maka ijide ọchịchị United States. Mgbe Pompey meriri Jerusalem, ọ gosiri na Jerusalem ga-anọgide n’okpuru ọchịchị Rom ruo mgbe e bibiri ya n’afọ 70 A.K. N’ihi ya, ọ bụ ụdị nke iwu Sọnde nke na-abịa n’oge na-adịghị anya, nke na-akara njedebe nke alaeze nke isii nke amụma Akwụkwọ Nsọ.

Pompey is the first of four Roman powers that are identified in the passage. Marc Antony, who was a Roman, is also identified, but of the four powers that are represented as Roman leaders, Antony represents Roman leadership that has rebelled and formed an alliance with Egypt against Rome. Pompey, Julius Caesar, Augustus Caesar and Tiberius Caesar are the four Romans that are prophetically employed to represent the four generations of the earth beast’s Republican horn.

Pompey bụ onye mbụ n’ime ike anọ nke ndị Rom a kọwara n’amaokwu a. A kpọkwara Marc Antony, onye bụkwa onye Rom; ma n’ime ike anọ ahụ ndị e gosipụtara dịka ndị ndu Rom, Antony na-anọchi anya ndu Rom nke nupụworo isi ma soro Ijipt gbaa mmekọrịta imegide Rom. Pompey, Julius Caesar, Augustus Caesar na Tiberius Caesar bụ ndị Rom anọ ahụ e ji n’amụma arụ ọrụ ịnọchi anya ọgbọ anọ nke mpi Republican nke anụ-ọhịa nke ụwa.

Pompey, representing the rebellion of the US Civil War in the generation of 1863, also illustrates the last generation and the current “civil war” that is now under way. Julius Caesar represents the second generation, when the United States was firmly established as the premier nation among nations, but was assassinated in 1913, when the sovereignty of the financial system was given unto the globalist banking system, and the work for a one world government began. Caesar Augustus represents the glory years of the first two world wars, when in spite of the bloodshed, the United States became the envy of the world. Then in the last generation Tiberius Caesar, known for his drunkenness and the crucifixion of Christ, represents the period that essentially began with the election of John F. Kennedy, the first Catholic president, thus identifying the generation that would bow to Rome.

Pompey, nke na-anọchi anya nnupụisi nke Agha Obodo nke US n’ọgbọ nke 1863, na-egosikwa ọgbọ ikpeazụ na “agha obodo” dị ugbu a nke amalitelarị. Julius Caesar na-anọchi anya ọgbọ nke abụọ, mgbe e guzobere United States nke ọma dịka mba kachasị elu n’etiti mba nile, ma e gburu ya na 1913, mgbe e nyere ọchịchị onwe nke usoro ego n’aka usoro ụlọ akụ nke ndị na-achọ ọchịchị ụwa ọnụ, ma ọrụ maka ọchịchị otu ụwa malitere. Caesar Augustus na-anọchi anya afọ ndị ebube nke agha ụwa abụọ mbụ ahụ, mgbe, n’agbanyeghị ịkwafu ọbara, United States ghọrọ ihe ụwa na-achọsi ike. Mgbe ahụ, n’ọgbọ ikpeazụ, Tiberius Caesar, onye a maara maka ịṅụbiga mmanya ókè ya na ntụgbu Kraịst n’obe, na-anọchi anya oge nke n’ezie malitere site na ntuli aka John F. Kennedy, onye isi ala Katọlik mbụ, si otu a kpọọ aha ọgbọ ahụ nke ga-ehulata nye Rome.

These prophetic issues connected with Pompey are important, but we are currently focusing on the prophetic history that precedes Pompey and verse sixteen, a history that begins in the first two verses of the chapter identifying 1989, as the time of the end, and then pointing out the rich sixth President since Reagan, who stirs up the globalists, as Trump has most certainly accomplished.

Ihe ndị a gbasara amụma nke jikọtara Pompey dị mkpa, ma ugbu a, anyị na-elekwasị anya n’akụkọ ihe mere eme nke amụma nke na-ebute Pompey na amaokwu nke iri na isii, akụkọ nke na-amalite n’amaokwu abụọ mbụ nke isiakwụkwọ ahụ, na-akọwapụta 1989 dịka oge ọgwụgwụ, ma mesịa kpọpụta Onye isi ala nke isii bara ụba kemgbe Reagan, onye na-akpalite ndị globalists, dịka Trump emezuwo n’ezie.

Trump is typified by the fourth ruler following Cyrus, named Xerxes, the rich Persian king, who is also known as Ahasuerus in the story of Esther. In the verses, the next king to follow Xerxes is Alexander the Great in verse three. Historically there were eight rulers between Xerxes and Alexander the Great. From Trump, to the one world government represented by Alexander the Great, ten kings are represented; Trump being the first and Alexander being the last.

A na-anọchi Trump anya n’ụdị site n’eze nke anọ nke sochiri Sairọs, aha ya bụ Zeksis, eze Peshia bara ụba, onye a makwaara dị ka Ahasuerọs n’akụkọ Esta. N’amaokwu ndị ahụ, eze na-esote Zeksis bụ Aleksanda Onye Ukwu n’amaokwu nke atọ. N’akụkọ ihe mere eme, e nwere ndị ọchịchị asatọ n’etiti Zeksis na Aleksanda Onye Ukwu. Site na Trump ruo n’ọchịchị otu ụwa nke Aleksanda Onye Ukwu nọchiri anya ya, a na-anọchi eze iri anya; Trump bụ onye mbụ, Aleksanda kwa bụ onye ikpeazụ.

The prophetic lines identify that all the kings of the earth will commit fornication with the papacy at the end of the world, and those kings are represented as “ten kings”. Ahab, who was the head of a tenfold kingdom, and who was married to Jezebel represents the fact that even though all ten kings commit fornication with the papacy, there is one primary king that is the first to do so. The first time the papacy was given the throne of the earth the primary king was Clovis, king of the Franks (France) in 496 AD. This agrees with the papacy giving France the title of firstborn of the Catholic church, and eldest daughter of the Catholic church.

Ahịrị amụma ndị ahụ na-akọwapụta na ndị eze niile nke ụwa ga-akwa iko ha na ọchịchị papacy n’ọgwụgwụ ụwa, ma a na-anọchi anya ndị eze ahụ dịka “ndị eze iri”. Ehab, onye bụ isi nke alaeze e kewara ugboro iri, ma onye lụrụ Jezebel, na-anọchi anya eziokwu ahụ na ọbụna ọ bụ ezie na ndị eze iri ahụ niile na-akwa iko ha na papacy, e nwere otu eze bụ isi nke bụ onye mbụ ime nke a. Oge mbụ e nyere papacy ocheeze nke ụwa, eze bụ isi ahụ bụ Clovis, eze ndị Franks (France) n’afọ 496 AD. Nke a kwekọrọ n’ihe papacy kpọrọ France, ya bụ ọkpara nke ụka Katọlik, na ada okenye nke ụka Katọlik.

The prophetic work accomplished by France in placing Rome on the throne of the civilized world, typifies the prophetic work of the United States. The Sunday law of Bible prophecy begins in the United States, and then every nation on earth follows that example. Line after prophetic line, identify that the premier king of the ten kings, that first and foremost commits fornication with the man of sin in the last days, is the United States. Though no kings are represented between Xerxes the first rich king and Alexander the Great the last king in verses two and three, history identifies ten kings. The number ten represents a test, and it also represents a confederacy.

Ọrụ amụma nke France rụrụ n’itinye Rome n’ocheeze nke ụwa mepere emepe, na-anọchi anya ọrụ amụma nke United States. Iwu Sọnde nke amụma Baịbụl na-amalite na United States, mgbe ahụ mba nile dị n’ụwa na-agbaso ihe nlereanya ahụ. Ahịrị amụma n’elu ahịrị amụma, na-akọwapụta na eze kasị bụrụ isi n’etiti ndị eze iri ahụ, onye mbụ na onye kasị pụta ìhè nke na-akwa iko ya na nwoke nke mmehie n’ụbọchị ikpeazụ, bụ United States. Ọ bụ ezie na e nweghị ndị eze e gosipụtara n’etiti Xerxes, eze mbụ bara ụba, na Alexander the Great, eze ikpeazụ, n’amaokwu nke abụọ na nke atọ, akụkọ ihe mere eme na-akọwapụta ndị eze iri. Ọnụọgụ iri na-anọchi anya ule, ọ na-anọchikwa anya njikọ aka.

The test that the world is confronted with is the setting up of a worldwide system, represented as the image of the beast. That test begins in the United States at the soon coming Sunday law and ends when every nation on the globe follows that example. Jesus always illustrates the end of a thing with the beginning, so even though no kings are listed between the rich king and Alexander in verses two and three, history identifies a testing process which begins with the richest president, who was rich from his business endeavors not because he produced wealth by participating in a corrupted political system.

Nnwale nke ụwa chere ihu bụ iwulite usoro zuru ụwa ọnụ, nke a na-anọchi anya ya dịka onyinyo nke anụ ọhịa ahụ. Nnwale ahụ na-amalite na United States n’iwu ụbọchị Sọnde nke na-abịa ngwa ngwa, ma na-agwụ mgbe mba ọ bụla nọ n’elu ụwa soro ihe nlereanya ahụ. Jizọs na-eji mmalite ihe akọwa njedebe ya mgbe niile; ya mere, ọbụna n’agbanyeghị na e depụtaghị ndị eze ọ bụla n’etiti eze bara ụba ahụ na Alexander n’amaokwu nke abụọ na nke atọ, akụkọ ihe mere eme na-egosi usoro nnwale nke na-amalite site n’aka onyeisiala kasị baa ụba, onye bara ụba site n’ọrụ azụmahịa ya, ọ bụghị n’ihi na o mepụtara akụnụba site n’ịsonye n’usoro ndọrọ ndọrọ ọchịchị nke emerụrụ emerụ.

The name America is derived from the Latin version of the name “Amerigo,” which comes from the Italian explorer Amerigo Vespucci, who was an explorer and navigator who made several voyages to the New World in the late 15th and early 16th centuries. Overall, Vespucci’s explorations were made possible through the financial backing, capital investments, of sponsors and patrons who saw potential opportunities for profit, expansion, and prestige in the exploration of the New World. The name “America” is a symbol of the endeavor to produce profits.

Aha America sitere na nsụgharị Latin nke aha “Amerigo,” nke sitere n’aha onye nchọpụta Italy, Amerigo Vespucci, onye bụ onye nchọpụta na onye na-edu ụgbọ mmiri mere ọtụtụ njem gaa n’Ụwa Ọhụrụ n’ọgwụgwụ narị afọ nke 15 na mbido narị afọ nke 16. N’ozuzu, e mere ka nchọpụta Vespucci kwe omume site n’ịkwado ego, itinye isi ego, nke ndị nkwado na ndị na-elekọta ya nyere, ndị hụrụ ohere ndị nwere ike iweta uru, mgbasawanye, na ugwu n’ịchọpụtacha Ụwa Ọhụrụ. Aha “America” bụ akara nke mgbalị imepụta uru.

Jesus always illustrates the end of a thing, with the beginning, and the beginning of the ten kings that represent the bridge from the two-horned kingdom of Medo-Persia to the one world government represented by Alexander the Great, begins with the rich king, who is president of the kingdom typified by France and Ahab, who will also become the head represented by Alexander the Great, when the entire world is confronted with the economics associated with the power of the United States, as it forces the entire world to bow to the Catholic church, if they wish to be able to buy and sell.

Jizọs na-eji mmalite nke ihe kọwaa njedebe ya mgbe nile; ma mmalite nke ndị eze iri ahụ, ndị na-anọchi anya akwa mmiri sitere n’alaeze nwere mpi abụọ nke Midia-Pereshịa gaa n’ọchịchị otu ụwa nke Alexander Onye Ukwu na-anọchi anya ya, na-amalite n’eze bara ụba ahụ, onye bụ onyeisi alaeze ahụ France na Ehab na-anọchi anya ya, onye ga-abụkwa isi ahụ Alexander Onye Ukwu na-anọchi anya ya, mgbe e tinyere ụwa dum n’ihu akụ na ụba metụtara ike nke United States, ka ọ na-amanye ụwa dum ikpere Chọọchị Katọlik, ma ọ bụrụ na ha chọrọ inwe ike ịzụ ma ree.

The seventh kingdom in Revelation chapter seventeen, is the ten kings, and one of the ten king’s prophetic characteristics, is that they only continue a “short space,” before they agree to give their seventh kingdom unto the whore of Babylon, that only holds together for “one hour”. The prophetic reason they accept that agreement is because they are drunk with the wine of Babylon. Historically Alexander the Great only ruled for a short space, for his life ended as quickly as his kingdom was established, for he drank himself to death, thus symbolizing the short space and drunkenness of the ten kings of the United Nations. As soon as Alexander the Great stood up he was broken, and his kingdom was given to the four winds, identifying the following struggle to re-establish his former kingdom.

Alaeze nke asaa n’Akwụkwọ Mkpughe isi nke iri na asaa bụ ndị eze iri ahụ, ma otu n’ime àgwà amụma nke ndị eze iri ahụ bụ na ha na-adịgide naanị “obere oge,” tupu ha ekweta inye alaeze nke asaa ha nye akwụna nke Babilọn, nke n’onwe ya na-adịkọ naanị “otu awa”. Ihe kpatara ya n’amụma ha ji anabata nkwekọrịta ahụ bụ n’ihi na ha egbuola mmanya site na mmanya Babilọn. N’akụkọ ihe mere eme, Aleksanda Onye Ukwu chịkwara naanị obere oge, n’ihi na ndụ ya kwụsịrị ngwa ngwa dịka e guzobere alaeze ya ngwa ngwa, n’ihi na ọ ṅụrụ onwe ya ruo ọnwụ; otu a ka ọ si bụrụ ihe nnọchianya nke obere oge na ịṅụbiga mmanya ókè nke ndị eze iri nke Mba Ụwa Jikọrọ Ọnụ. Ozugbo Aleksanda Onye Ukwu biliri, e mebiri ya, e nyekwa alaeze ya n’aka ifufe anọ, nke na-egosi ọgụ sochirinụ iji weghachi alaeze mbụ ya ọzọ.

Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. And a mighty king shall stand up, that shall rule with great dominion, and do according to his will. And when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven; and not to his posterity, nor according to his dominion which he ruled: for his kingdom shall be plucked up, even for others beside those. Daniel 11:1–4.

Ọzọkwa, n’afọ mbụ nke Daraiọs, onye Midia, ọbụna m, eguzoro m ime ka ọ guzosie ike na ime ka ọ dị ike. Ma ugbu a aga m egosi gị eziokwu ahụ. Lee, a ga-enwekwa ndị eze atọ ga-ebili na Peasia; nke anọ ga-akarị ha niile n’ịba ụba nke ukwuu: sitekwa n’ike ya nke sitere n’akụnụba ya ọ ga-akpalite mmadụ niile imegide alaeze Gris. Ma eze dị ike ga-ebili, onye ga-achị n’ọchịchị ukwu, mee kwa dịka ọchịchọ ya si dị. Ma mgbe ọ ga-ebili, a ga-agbaji alaeze ya, a ga-ekewa ya kwa gaa n’akụkụ anọ nke ifufe nke eluigwe; ọ gaghị abụkwa nke ụmụ ya, ọ gaghịkwa adị dịka ọchịchị ya nke ọ chịrị: n’ihi na a ga-efopụ alaeze ya, ọbụna nye ndị ọzọ ma e wezụga ndị ahụ. Daniel 11:1–4.

Alexander’s kingdom fell apart as quickly as it came together, for it represents the last days, in which prophecy is identified as happening rapidly.

Alaeze Alexander dara ngwa ngwa dịka o siri jikọta ọnụ, n’ihi na ọ na-anọchi anya ụbọchị ikpeazụ, nke e ji amata amụma dị ka ihe na-eme ngwa ngwa.

“The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.” Testimonies, volume 9, 11.

“Ndị ọrụ nke ihe ọjọọ na-ejikọta ike ha ọnụ ma na-eme ka ha sie ike n’otu. Ha na-agbasi onwe ha ike maka nsogbu ukwu ikpeazụ ahụ. Nnukwu mgbanwe ga-eme n’oge na-adịghị anya n’ụwa anyị, mmegharị ikpeazụ ndị ahụ ga-adịkwa ngwa ngwa.” Testimonies, volume 9, 11.

The third woe of Islam is established upon the prophetic characteristics of the first and second woes. In the first woe there was a period which began with the arrival of Mohammed and continued until the next period, which is identified as “five months” or one hundred and fifty years, in which Islam would “hurt” the armies of Rome. The end of the one-hundred and fifty year time prophecy simultaneously marks the beginning of the three hundred and ninety-one year and fifteen-day prophecy, in which Islam of the second Woe, would then “kill” the armies of Rome.

Ahịrị nke atọ nke Islam hiwere isi n’elu njirimara amụma nke ahịrị nke mbụ na nke abụọ. N’ahịrị nke mbụ, e nwere otu oge nke malitere site n’ọbịbịa Mohammed ma gara n’ihu ruo oge na-esonụ, nke a kọwara dịka “ọnwa ise” ma ọ bụ otu narị afọ na iri ise, nke n’ime ya Islam ga-“emerụ” ndị agha Rom. Ọgwụgwụ nke amụma oge otu narị afọ na iri ise ahụ, n’otu mgbe ahụkwa, na-akara mmalite nke amụma afọ narị atọ na iri itoolu na otu na ụbọchị iri na ise, nke n’ime ya Islam nke Ahịrị nke abụọ ga-emecha “gbuo” ndị agha Rom.

September 11, 2001 marked the arrival of the period represented by Mohammed of the first woe, which includes October 7, 2023 as marking the beginning of the period when Islam would “hurt” the “armies of Rome” in the ancient literal “Glorious Land” which is a proxy for the United States, and since October 7, 2023 the attacks by Islam against the army of Rome, is approaching two hundred at the writing of this article on February 17, 2024.

Septemba 11, 2001 kara mbata nke oge ahụ Mohammed nke ahụhụ mbụ nọchiri anya ya, nke gụnyere Ọktoba 7, 2023 dịka akara mmalite nke oge mgbe Islam ga-“emerụ” “agha ndị Rome” n’“Ala Dị Ebube” nkịtị nke oge ochie, nke bụ nnọchi anya United States, ma kemgbe Ọktoba 7, 2023, mwakpo Islam na-ebuso agha Rome aghọwo ihe na-eru narị abụọ n’oge a na-ede isiokwu a na Febrụwarị 17, 2024.

At the soon-coming Sunday law the United States is “killed” as the sixth kingdom of Bible prophecy, which parallels the three hundred and ninety-one years and fifteen days of Islamic attacks that killed the former armies of Rome, as the warfare of their third great jihad intensifies. When Michael stands up, human probation closes, and the four winds are fully released during the seven last plagues.

N’iwu Sọnde na-abịa n’oge na-adịghị anya, a “na-egbu” United States dịka alaeze nke isii nke amụma Akwụkwọ Nsọ, nke kwekọrọ na afọ narị atọ na iri itoolu na otu na ụbọchị iri na ise nke mwakpo ndị Islam nke gburu ndị agha mbụ nke Rome, ka ọgụ nke jihad ukwu ha nke atọ na-esiwanye ike. Mgbe Maikel biliri, oge nnwale mmadụ na-emechi, a na-atọhapụkwa ifufe anọ ahụ n’uju n’oge ihe otiti asaa ikpeazụ.

“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.

“Ahụrụ m na iwe nke mba nile, ọnụma Chineke, na oge ikpe ndị nwụrụ anwụ bụ ihe dị iche iche ma kpọmkwem iche, nke otu na-esochi nke ọzọ; hụkwara m na Maikel ebilibeghị, nakwa na oge nsogbu ahụ, nke na-adịtụbeghị mgbe ọ bụla, amalitebeghị. Mba nile na-ewe iwe ugbu a; ma mgbe Onye Nnukwu Nchụàjà anyị mezuru ọrụ Ya n’ebe nsọ, Ọ ga-ebili, yikwasị uwe mmegwara, mgbe ahụkwa a ga-awụsa ihe otiti asaa ikpeazụ ahụ.”

“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

“Ahụrụ m na ndị mmụọ ozi anọ ahụ ga-ejide ifufe anọ ahụ ruo mgbe ọrụ Jisọs gwụchara n’ebe nsọ, mgbe ahụkwa ọrịa ọjọọ asaa ikpeazụ ahụ ga-abịa.” Early Writings, 36.

The “four winds” are represented as “an angry horse, seeking to break loose and bring death and destruction in its path,” by Sister White and they are fully released when probation closes. They were portrayed as being released in the second woe as “four angels”, not four winds.

“Nnukwu ifufe anọ” ka Nwanyị White kọwara dị ka “ịnyịnya iwe ji, nke na-achọ ịgbapụ ma weta ọnwụ na mbibi n’ụzọ ọ na-agafe,” ma a tọhapụrụ ha kpamkpam mgbe oge amara mechiri. E gosipụtara ha ka a na-atọhapụ ha na ahụhụ nke abụọ dịka “mmụọ ozi anọ”, ọ bụghị ifufe anọ.

Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.

Na-agwa mmụọ-ozi nke isii ahụ nke nwere opi, sị: Tọpụ ndị mmụọ-ozi anọ ahụ ndị e kegidere n’osimiri ukwu ahụ, Yufretis. E wee tọpụ ndị mmụọ-ozi anọ ahụ, ndị a kwadebere maka otu awa, na otu ụbọchị, na otu ọnwa, na otu afọ, ka ha gbuo ụzọ nke atọ nke mmadụ. Mkpughe 9:14, 15.

The “four winds”, or the “four angels”, are both symbols of Islam as determined by the context where the symbol is employed. When Alexander the Great stood up, his kingdom, which represents the seventh kingdom, that is one third of the threefold kingdom of the dragon, the beast and the false prophet; “when he shall stand up, his kingdom shall be broken, and shall be divided toward the four winds of heaven.” When human probation closes the four winds, or the four angels are released, and they break his kingdom, for his kingdom “shall be broken.” Those ten kings and their partners, the globalist merchants, will then stand afar off and lament and cry.

“Ife anọ,” ma ọ bụ “ndị mmụọ ozi anọ,” bụ ha abụọ akara nke Alakụba dịka ọnọdụ e ji akara ahụ mee ihe si kpebie. Mgbe Alegzanda Onye Ukwu biliri, alaeze ya, nke na-anọchi anya alaeze nke asaa, ya bụ otu ụzọ n’ime atọ nke alaeze atọ ahụ nke dragọn, nke anụ ọhịa, na onye amụma ụgha; “mgbe ọ ga-ebili, a ga-agbaji alaeze ya, a ga-ekewakwa ya n’ebe ifufe anọ nke eluigwe dị.” Mgbe oge amara mmadụ ga-emechi, a ga-ahapụ ifufe anọ ahụ, ma ọ bụ ndị mmụọ ozi anọ ahụ, ha ga-agbajikwa alaeze ya, n’ihi na alaeze ya “ga-agbaji.” Ndị eze iri ahụ na ndị ha na ha so, ndị ahịa ụwa ọnụ, ga-emesịa guzo n’ebe dị anya, kwaa arịrị ma tie mkpu.

For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. Psalms 48:4–7.

N’ihi na, lee, ndị eze zukọrọ ọnụ, ha gafere ọnụ. Ha hụrụ ya, ya mere ha wee ju anya; obi tọrọ ha ụjọ, ha wee gbasaa ọsọ. Egwu jidere ha n’ebe ahụ, na ihe mgbu, dị ka nke nwanyị na-amụ nwa. Ị na-eji ifufe ọwụwa anyanwụ kụrie ụgbọ mmiri Tashish. Abụ Ọma 48:4–7.

The economic structure of the ten kings is broken by the “east wind” of Islam.

Akụkụ akụ na ụba nke ndị eze iri ahụ ka “ifufe ọwụwa anyanwụ” nke Islam na-agbaji.

Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Thy riches, and thy fairs, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise, and all thy men of war, that are in thee, and in all thy company which is in the midst of thee, shall fall into the midst of the seas in the day of thy ruin. Ezekiel 27: 26, 27.

Ndị na-akwọ ụgbọ mmiri gị ebutewo gị n’ime nnukwu miri: ifufe ọwụwa-anyanwụ agbajiela gị n’etiti osimiri ndị ahụ. Àkù gị, na ihe ngosi ahịa gị, ahịa gị, ndị na-akwọ ụgbọ mmiri gị, na ndị na-edu gị, ndị na-akwọkọta oghere ụgbọ mmiri gị, na ndị na-azụ ahịa gị, na ndị agha gị niile, ndị nọ n’ime gị, na n’ìgwè mmadụ gị niile nke dị n’etiti gị, ga-adaba n’etiti osimiri ndị ahụ n’ụbọchị mbibi gị. Ezekiel 27: 26, 27.

The “east wind” of Islam breaks the ten kings’ kingdom in “the day of their ruin,” as represented by Alexander the Great’s kingdom being “broken” and given to the four winds. Much of the history that has taken place in the eleventh of Daniel will be repeated as chapter eleven reaches its final fulfillment. Determining where to rightly divide those histories is the prophetic work of those who are called to be students of prophecy. The last six verses of Daniel eleven conclude at the close of human probation, when Michael stands up. When Alexander the Great’s kingdom is divided to the four winds, it represents the close of probation, and identifies that the following prophetic history from verse five onward is to be considered as a new prophetic line.

“Ife ọwụwa anyanwụ” nke Alakụba na-agbaji alaeze ndị eze iri ahụ n’“ụbọchị mbibi ha,” dịka a na-anọchi anya ya site n’alaeze Alexander Onye Ukwu ka e “gbajiri” ya ma nye ya n’aka ifufe anọ ahụ. Ọtụtụ n’ime akụkọ ihe mere eme nke mere na Daniel isi nke iri na otu ga-emegharị ọzọ ka isi nke iri na otu na-eru mmezu ikpeazụ ya. Ịmata ebe a ga-ekewa akụkọ ihe mere eme ndị ahụ n’ụzọ ziri ezi bụ ọrụ amụma nke ndị a kpọrọ ka ha bụrụ ụmụ akwụkwọ amụma. Amaokwu isii ikpeazụ nke Daniel iri na otu na-agwụ n’oge mmechi nke oge e nyere mmadụ maka nchegharị, mgbe Michael biliri. Mgbe a kewara alaeze Alexander Onye Ukwu nye ifufe anọ ahụ, ọ na-anọchi anya mmechi nke oge e nyere mmadụ maka nchegharị, ma na-egosi na a ga-atụle akụkọ amụma na-esote site n’amaokwu nke ise gawa n’ihu dịka ahịrị amụma ọhụrụ.

Verse five unto verse sixteen identifies the history of 538 unto the soon coming Sunday law. Verses five through nine, represent the history of the twelve hundred and sixty years of papal rule that began in the year 538 and concluded at the time of the end in 1798. Verse ten identifies the history that typifies verse forty, when the papacy swept away the Soviet Union at the time of the end in 1989. Verses eleven and twelve identify the current proxy war in the Ukraine, which Putin and Russia are going to win, but the aftermath of Putin’s victory will parallel “the battle of Nineveh,” and “the fall of Chosroes,” which was the “key that opened the bottomless pit” which released Islam in the history of the first woe.

Amaokwu nke ise ruo amaokwu nke iri na isii na-akọwa akụkọ ihe mere eme site n’afọ 538 ruo n’iwu Sọnde na-abịa n’oge na-adịghị anya. Amaokwu nke ise ruo nke itoolu na-anọchi anya akụkọ ihe mere eme nke afọ puku abụọ na narị atọ na iri isii nke ọchịchị popu, nke malitere n’afọ 538 ma kwụsịrị n’oge ọgwụgwụ na 1798. Amaokwu nke iri na-egosi akụkọ ihe mere eme nke na-anọchite anya amaokwu nke iri anọ, mgbe ọchịchị popu kpochapụrụ Soviet Union n’oge ọgwụgwụ na 1989. Amaokwu nke iri na otu na nke iri na abụọ na-egosi agha nnọchi anya nke dị ugbu a na Ukraine, nke Putin na Russia ga-emeri, ma ihe ga-eso mmeri Putin ga-adị ka “agha Nineveh,” na “ọdịda Chosroes,” nke bụ “igodo meghere olulu enweghị nsọtụ,” nke tọhapụrụ Alakụba n’akụkọ ihe mere eme nke mbibi mbụ.

In the aftermath of Putin’s short-lived triumph, the United States, in verses thirteen to fifteen, will win the proxy war, that is the conclusion of the proxy war that had been engaged in from World War Two. The passage identifies three battles, the first battle concluded in 1989, in fulfillment of verses ten and forty, the second being the current war in the Ukraine, represents verses eleven and twelve, and the third proxy war, representing the final victory of the United States, is represented in verse thirteen through fifteen.

N’oge sochiri mmeri mkpirikpi nke Putin gasịrị, United States, n’amaokwu iri na atọ ruo iri na ise, ga-emeri agha nnọchi anya ahụ; ya bụ mmechi nke agha nnọchi anya a na-alụ kemgbe Agha Ụwa nke Abụọ. Akụkụ Akwụkwọ Nsọ a na-akọwa agha atọ: agha mbụ kwụsịrị n’afọ 1989, n’imezu amaokwu iri na iri anọ; agha nke abụọ, nke bụ agha dị ugbu a na Ukraine, na-anọchi anya amaokwu iri na otu na iri na abụọ; ma agha nnọchi anya nke atọ, nke na-anọchi anya mmeri ikpeazụ nke United States, ka e gosiri n’amaokwu iri na atọ ruo iri na ise.

What needs to be recognized with these four periods represented from verse five to verse fifteen, is that the last two periods, which represent the current war in the Ukraine, and then the retaliation of the United States, occur in the time of the sealing. Verse sixteen identifies the soon coming Sunday law in the United States. Verses five through ten represent the history of 538 through to both the time of the end in 1798, and then on to the time of the end in 1989. The two battles of the final proxy war, represented in verses eleven to fifteen, are therefore fulfilled in the period where Ezekiel chapter twelve identifies that the effect of every vision is fulfilled.

Ihe a ga-amata banyere oge anọ ndị a e gosipụtara site n’amaokwu nke ise ruo n’amaokwu nke iri na ise bụ na oge abụọ ikpeazụ ahụ, ndị na-anọchi anya agha dị ugbu a na Ukraine, ma emesịa mmegwara nke United States, na-eme n’oge nke ịkàrà. Amaokwu nke iri na isii na-akọwapụta iwu Sunday na-abịa ngwa ngwa na United States. Amaokwu nke ise ruo nke iri na-anọchi anya akụkọ ihe mere eme site n’afọ 538 ruo ma n’oge ọgwụgwụ na 1798, ma mesịa gaa n’oge ọgwụgwụ na 1989. Ya mere, ọgụ abụọ nke agha nnọchi anya ikpeazụ ahụ, ndị e gosipụtara n’amaokwu nke iri na otu ruo nke iri na ise, na-emezu n’oge nke Ezikiel isi nke iri na abụọ na-akọwa na mmetụta nke ọhụụ ọ bụla na-emezu.

Those visions were represented to Ezekiel as “wheels within wheels”, which Sister White identifies as the “complicated interplay of human events.” The history of the war in the Ukraine, Putin’s victory, and then his demise, followed by the victory of the United States, is one of the most complex revelations of line upon line in God’s Word.

E gosiri Ezikiel ọhụhụ ndị ahụ dịka “ụkwụ ígwè dị n’ime ụkwụ ígwè,” nke Sister White kọwara dịka “mmekọrịta dị mgbagwoju anya nke ihe omume mmadụ.” Akụkọ ihe mere eme nke agha ahụ dị na Ukraine, mmeri Putin, ma emesịa ọdịda ya, nke mmeri nke United States sochiri, bụ otu n’ime mkpughe kachasị mgbagwoju anya nke ahịrị n’elu ahịrị dị n’Okwu Chineke.

Commenting upon Ezekiel’s “wheels within wheels,” Sister White says that when Ezekiel first saw those wheels it appeared as confusion, but Ezekiel ultimately recognized perfect order in the wheels, which are the “complicated interplay of human events”. In order to rightly divide the history represented in verses eleven to fifteen, the relationship between the Catholic church and Nazi Germany must be understood, for the Nazi leaders in the Ukraine are the proxies for that relationship.

N’ịkọwa “ụkwụ igwe dị n’ime ụkwụ igwe” Ezikiel, Nwanyị White na-ekwu na mgbe Ezikiel hụrụ ụkwụ igwe ndị ahụ na mbụ, ọ pụtara ka ọgbaaghara; ma n’ikpeazụ, Ezikiel ghọtara na e nwere usoro zuru okè n’ime ụkwụ igwe ndị ahụ, nke bụ “mgbagwoju anya jikọrọ ihe omume mmadụ.” Iji kesaa n’ezi ụzọ akụkọ ihe mere eme nke e sere n’amaokwu nke iri na otu ruo nke iri na ise, a ghaghị ịghọta mmekọrịta dị n’etiti ụka Katọlik na Nazi Germany, n’ihi na ndị ndú Nazi nọ na Ukraine bụ ndị nnọchi anya nke mmekọrịta ahụ.

It is also necessary to understand the role of the apparition of the so-called virgin Mary at Fatima, Portugal in 1918, including the three secrets that the so-called virgin Mary left with the three children from that history. The premise of those three messages, which describe a struggle between the Catholic church and atheistic Russia, and the Second World War, is part of the Fatima message that is represented in the war in the Ukraine.

Ọ dịkwa mkpa ịghọta ọrụ nke ngosi ahụ nke onye a na-akpọ nwaagbọghọ-amaghị nwoke Meri na Fatima, Portugal n’afọ 1918, gụnyere ihe nzuzo atọ ahụ nke onye a na-akpọ nwaagbọghọ-amaghị nwoke Meri hapụrụ ụmụaka atọ ahụ sitere n’akụkọ ihe mere eme ahụ. Ndabere nke ozi atọ ahụ, nke na-akọwa ọgụ dị n’etiti ụka Katọlik na Russia na-ekweghị na Chineke, na Agha Ụwa nke Abụọ, bụ akụkụ nke ozi Fatima nke a na-anọchi anya ya n’agha dị na Ukraine.

The French Revolution, and its prophetic relationship to the Catholic church, and ultimately Napoleon Bonaparte, who represents Putin, is also one of the “wheels” that are represented in the war in the Ukraine. The French Revolution’s prophetic relationship to the United States is also represented in the history, for just as Putin is represented by Napoleon as France was going down, the former actor Ronald Reagan, as the head of the armies of Catholicism in the battle of 1989, typifies the former actor Zelenskyy as Ukraine is going down. In the wheels that intersect and connect in these verses, the final straw for the Democrat politicians in the United States, that have been and are promoting Zelenskyy, will be exposed by Putin when he prevails.

Mgbanwe Ọchịchị nke France, na mmekọrịta amụma ya na ụka Katọlik, ma n’ikpeazụ Napoleon Bonaparte, onye na-anọchi anya Putin, bụkwa otu n’ime “wiil” ndị a na-anọchi anya n’agha dị na Ukraine. A na-anọchikwa anya mmekọrịta amụma nke Mgbanwe Ọchịchị nke France na United States n’akụkọ ihe mere eme ahụ, n’ihi na dịka Napoleon na-anọchi anya Putin ka France nọ na-ala n’iyi, otu a kwa onye bụbu onye na-eme ihe nkiri Ronald Reagan, dịka onyeisi ndị agha nke Katọlik n’agha nke 1989, na-anọchi anya onye bụbu onye na-eme ihe nkiri Zelenskyy ka Ukraine nọ na-ala n’iyi. N’ime wiil ndị ahụ na-agbakọta ma na-ejikọta onwe ha n’amaokwu ndị a, a ga-ekpughe ihe ga-abụ ahịhịa ikpeazụ nye ndị ndọrọ ndọrọ ọchịchị Democrat na United States, ndị kwadoro ma ka na-akwado Zelenskyy, site n’aka Putin mgbe ọ ga-emeri.

We will continue this study in the next article.

Anyi ga-aga n’ihu n’ọmụmụ a n’isiokwu na-esote.

“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.

“N’akụkụ osimiri Keba, Ezikiel hụrụ otu ikuku-ife nke yiri ka ọ na-abịa site n’ugwu, ‘otu nnukwu ígwé ojii, na ọkụ nke na-agbakọta onwe ya, ìhè na-enwu gbaa gbara ya gburugburu, ma site n’etiti ya pụta ihe yiri agba amba.’ Ọtụtụ ụkwụ-ígwè, ndị na-agabiga ibe ha, ka ihe dị ndụ anọ nọ na-akpali. N’elu ihe ndị a niile ‘ka oyiyi nke ocheeze dị, dịka ọdịdị nkume safaya: ma n’elu oyiyi nke ocheeze ahụ ka oyiyi dị dịka ọdịdị mmadụ n’elu ya.’ ‘Ma e hụrụ n’ime ndị cherubim ọdịdị nke aka mmadụ n’okpuru nku ha.’ Ezikiel 1:4, 26; 10:8. Ụkwụ-ígwè ndị ahụ dị nnọọ mgbagwoju anya n’usoro ha nke na n’ile ha anya mbụ, ha yiri ka ha nọ n’ọgbaaghara; ma ha na-agagharị n’otu nkwekọ zuru oke. Ndị dị n’eluigwe, ndị aka ahụ dị n’okpuru nku ndị cherubim na-akwado ma na-eduzi, nọ na-eme ka ụkwụ-ígwè ndị a na-aga; n’elu ha, n’ocheeze safaya ahụ, ka Onye Ebighị Ebi nọ; ma gburugburu ocheeze ahụ ka egwurugwu dị, ihe nnọchianya nke ebere Chineke.

“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

“Dị ka mgbagwoju anya ndị yiri wiil ahụ nọ n’okpuru nduzi nke aka ahụ dị n’okpuru nku ndị cherubim, otu a ka egwuregwu mgbagwoju anya nke ihe omume mmadụ dị n’okpuru ọchịchị Chineke. N’etiti esemokwu na ọgba aghara nke mba dị iche iche, Onye ahụ nke nọ ọdụ n’elu ndị cherubim ka na-eduzi ihe omume nke ụwa.

“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

“Akụkọ ihe mere eme nke mba dị iche iche ndị, otu n’otu, nọrọ n’oge ha na n’ọnọdụ e kenyere ha, n’amaghị ama na-agba àmà nye eziokwu ahụ nke ha onwe ha amaghị ihe ọ pụtara, na-agwa anyị okwu. Nye mba ọ bụla na nye mmadụ ọ bụla nke taa, Chineke ekewala ọnọdụ n’ime nnukwu atụmatụ Ya. Taa, a na-eji ụdọ nledo dị n’aka Onye na-emehieghị eme ihe tụọ mmadụ na mba dị iche iche. Ha niile, site n’okwukwe nke onwe ha, na-ekpebi ọdịnihu ha, Chineke kwa na-achịkwa ihe niile ka e wee mezuo nzube Ya.

“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 178.

“Akụkọ ihe mere eme nke nnukwu ONYE M BỤ, nke O debere akara ya n’Okwu Ya, na-ejikọta njikọ n’otu n’otu n’agbụ amụma ahụ, site n’ebighị ebi gara aga ruo n’ebighị ebi nke ga-abịa, na-agwa anyị ebe anyị nọ taa n’usoro nke ọgbọ ndị a, na ihe a pụrụ ịtụ anya ya n’oge na-abịa. Ihe niile amụma buru n’amụma na ọ ga-emezu, ruo n’oge ugbu a, ka e dekọworo na peeji nke akụkọ ihe mere eme, anyị nwekwara ike ijide n’aka na ihe niile ka ga-abịa ga-emezu n’usoro ya.” Education, 178.